From Six Years to Two Minutes

"At the beginning of the Dhamma, there must be spiritual urgency (saṃvega). When one has never heard something before, #wisdom_of_spiritual_urgency makes it easier to understand the Dhamma. However, having the wrong teacher won't help. #One_must_have_the_right_teacher.

In ancient times, there were two wealthy young men, Upatissa and Kolita. They were merchants. In worldly knowledge, they were unmatched. No one could surpass them in any field. They were accomplished in every way. Upatissa would later become Venerable Sāriputta, foremost in wisdom, and Kolita would become Venerable Moggallāna.

They conducted trade between villages, cities, and countries. That year, there was a hilltop festival performance scheduled for the full moon day of Tazaungmon (November). They returned just in time for this festival. They arrived in the city slightly late, so they rested at home briefly and had their meal before heading to the festival pavilion. It's said there were over forty thousand spectators at this hilltop festival performance.

This was the season and festival when young men and women would enjoy themselves in the human realm. When these two wealthy young men arrived at the festival pavilion, they didn't need to ask for seats - people made way for them as soon as they saw them. When the performance reached its peak, shouldn't they look in all eight directions? When they looked in all four cardinal directions, didn't the surrounding spectators say that the two wealthy young men were looking for their sweethearts? In common language they would say 'sweetheart,' but in performance terminology, they used the word 'myar' (beloved). At festivals like this, this was the common entertainment."

This is the beginning of a famous story that leads to these two friends' spiritual awakening and eventual attainment of arahatship as the Buddha's chief disciples. The narrative emphasizes how even those who were accomplished in worldly matters could be moved to seek deeper spiritual truth through saṃvega (spiritual urgency).

"After looking in all directions, the two wealthy young men reflected: 'Friend, there are over forty thousand people here. The human lifespan is about one hundred years. How old are we?' They were in their twenties, young men in their prime. 'Among these forty thousand people, they're all bound to die within a hundred years. We're in our twenties, so we have about 80 years left. Those who are eighty have twenty years left, those who are ninety have one year, and those who are ninety-nine years and eleven months have just one month left. Shouldn't we calculate death this way?'

'Friend, I think where there is aging, there must be a state of non-aging. Where there is sickness, there must be a state without sickness. Where there is death, there must be a state of deathlessness. Do you believe this?' 'Yes, I believe.'

'What is our current occupation?' 'We're merchants. We trade for our livelihood.' 'Then shall we die seeking material wealth, or shall we die seeking the Dhamma?' This was Upatissa asking. Kolita replied, '#We_shall_die_seeking_the_Dhamma.' 'We won't die just seeking material wealth.'

If you asked people today, most would probably die seeking material wealth, few would die seeking Dhamma. Isn't this worth considering? They decided not to watch the performance and returned home. While the crowd thought they were looking for sweethearts, they were actually contemplating with spiritual urgency (saṃvega). That night, they asked their parents' permission and left with just small travel bags.

After traveling for 2-3 days, they met Venerable Sañjaya on a forest path. He was walking meditation in his monastery compound. Upatissa and Kolita approached and paid respects, as is Buddhist custom when meeting ascetics. The teacher asked, 'Young men, where are you going?' They replied, 'We're searching for the teaching of non-aging, non-sickness, and deathlessness.'

He pointed them to the monastery, saying 'Look at those people - I'm teaching that very Dhamma.' Overjoyed, they requested, 'Venerable sir, from today please guide us toward the good and away from evil, like your own disciples.' They studied there, but after one month, one year, even six years, they hadn't found what they were seeking. 'Perhaps our wisdom is dull,' they thought.

They discussed with other meditation practitioners but found they knew no more than themselves. They discussed with monks but found the same. After many such discussions, they realized #their_teacher_himself_didn't_truly_know_the_Dhamma. They contemplated this carefully. They took their leave and departed from the monastery. About three miles away, they came to a fork in the road. 'We've spent so much time together...'"

This part of the narrative shows their spiritual urgency (saṃvega) and their sincere search for liberation, which would eventually lead them to the Buddha and their becoming his chief disciples.

"'You take the left path, I'll take the right. When you find the supreme Dhamma, teach it to me. If I find it, I'll teach you.' Didn't they make this promise? Then they parted ways. [The narrator comments] I (as a monk) couldn't bear such separation - I'd be afraid. But they weren't afraid. #Their_desire_to_know_the_Dhamma_was_so_strong. My fear comes from being weak in Dhamma practice, focusing on fearful things.

Near Rajagaha, it was Venerable Assaji's turn for alms round (one of the five ascetics - Kondañña, Vappa, Bhaddiya, Mahanama, and Assaji). One monk's alms round would feed six, including the Buddha. They maintained their practice of teaching, listening to Dhamma, and alms rounds without fail. When Upatissa saw Venerable Assaji's deportment, he thought, 'This person is extraordinary. I've never seen a monk with such perfect composure.' He considered whether to approach him.

He thought, 'If I question him now during his alms round, it might delay him and cause problems.' So he followed Assaji discretely, maintaining a distance of about forty yards in the city. When they were two furlongs outside the city after the alms round, he approached saying, 'Please wait, Venerable Sir. From the moment I saw your deportment, I wanted to ask questions but didn't want to interfere with your alms round. Now that you've completed your meal, I believe you possess the Dhamma I seek.'

'What kind of teachings have you studied?' he asked. 'I've studied about aggregates, sense bases, elements, and noble truths.' 'Who is your teacher?' 'The Buddha Gotama.' Now he had found a genuine Buddha! 'Please teach me the Dhamma,' he requested. Assaji replied, 'I've only completed my monastic duties seven days ago. I cannot teach extensively, though I have completed my task [of enlightenment].'

'Venerable Sir, I don't need elaborate grammar or syntax. If I can understand just one meaning, whether you teach it briefly or extensively...' He meant he needed to truly understand just one point. Then Venerable Assaji taught:

'Ye dhammā hetuppabhavā, tesaṃ hetuṃ tathāgato āha, tesañca yo nirodho, evaṃvādī mahāsamaṇo...'

Before Assaji could finish the verse, Upatissa said, 'Stop, stop, Venerable Sir, you'll tire yourself. I understand it all!' The verse wasn't even finished. In just two minutes, he attained stream-entry (sotāpanna)."

"Now, after one year, nothing happened. After three years, still nothing. But there, it took just two minutes! With Sañjaya, they spent six years without attaining even one path and fruit. #When_the_teacher_is_wrong_there_are_no_results. With Venerable Assaji, the true Dhamma led to stream-entry in two minutes. The teacher was left amazed when the student said 'I understand it all!'

'Ye dhammā' means: Whatever phenomena (five aggregates, mind-matter) that arise from causes, the Buddha teaches those causes and their cessation.

Looking at this, aren't there four sections of Dependent Origination? Two sections for seeing, two for hearing, two for touching. These two sections include consciousness, name-and-form, six sense bases, contact, and feeling. #Is_it_happening_by_itself_or_due_to_causes? Looking for causes, don't we find ignorance and formations?

Isn't it important to examine what ignorance misconceives? Doesn't it misconceive the aggregates as being persons and beings? What's really there to be seen - beings or the five aggregates? These aggregates are signless (animitta), impermanent. #It_appears_as_mere_phenomena.

Can there be shape in the signless? How clear this is! Misconceiving this as persons and beings is ignorance. Doesn't ignorance lead to craving? Doesn't craving lead to clinging? When we categorize ignorance, craving, and clinging, which Noble Truth is it? (The Noble Truth of Origin)

That Origin causes suffering. Therefore, Path and Cessation - #One_must_be_dispassionate_to_become_a_Buddha. Doesn't he teach that Origin causes suffering? Have you heard that one must be dispassionate to become a Buddha?

When consciousness-aggregate 'knows,' doesn't it cease? Think about it. When we see consciousness-aggregate, do we see beings? What we see - is it beings or consciousness-aggregate?

Doesn't it have mental phenomena? Think - are they beings or mental phenomena? Are the changing things beings or physical phenomena? #These_are_just_mind_and_matter. Don't they arise and cease? Isn't this taught as arising and passing? Which Noble Truth is this? (The Noble Truth of Suffering)

When one knows it as the Truth of Suffering, does craving still arise? 'Knowing!' Why doesn't craving arise? Isn't it worth examining? When the root is cut, doesn't the top wither? Isn't ignorance the root? Isn't it part of the cycle from ignorance to aging and death? #When_ignorance_ceases, does craving still come? Does clinging come? Does kamma come? Don't the three types of Dependent Origination cease? Doesn't the cycle of aggregates end? #Isn't_this_called_Cessation? Strive to reach this point. Isn't this worth emulating? These are the essential points. We study to understand these aggregates.

Present moment aggregates arising-ceasing
What Truth is this? (Truth of Suffering)
The knowing is (Truth of Path)
Craving is (Truth of Origin)
No more aggregates arising is (Truth of Cessation)

How many sections in Dependent Origination? (Four sections)
How many factors in each section? (Five factors)
Five times four equals (Twenty)
These eight aspects (Should be easily memorized as the way to liberation)

Sadhu! Together let us keep the Dharma wheel rolling."

Breaking the Chain of Anger (Kodhassa Samucchedana)

"According to conventional truth and right view of ownership of kamma (kammassakatā sammādiṭṭhi), aren't we taught to believe in two types of kamma - wholesome and unwholesome?

From killing to taking intoxicants, from killing to wrong views - when committed, are these wholesome or unwholesome? Due to unwholesome kamma, don't the results lead to hell realms, animal realm, peta realm, and asura realm after death? Is this happiness or suffering? This comes from unwholesome kamma. Isn't it frightening?

When one abstains from killing through to abstaining from intoxicants, from killing through to wrong views - is this unwholesome or wholesome? Don't the results of wholesome kamma lead to human realm and six deva realms? Is this suffering or happiness? This is why we must believe in kamma and its results.

Would someone who truly believes in kamma still consult fortune tellers, spirit mediums, or occultists? Would someone who believes in kamma create new unwholesome kamma? When someone creates new unwholesome kamma, is it because they believe in kamma or don't believe? This needs careful examination. Therefore, understanding kamma and its results is essential.

In the story of Sunluntha Thera, there are people whose wholesome kamma is ripening and those whose unwholesome kamma is ripening. Those experiencing wholesome kamma results are smiling, while those experiencing unwholesome kamma results are frowning. This is the difference between wholesome and unwholesome kamma. Unwholesome leads to suffering, wholesome leads to happiness. People can talk about it, but not understanding the true meaning is the problem.

Ask anyone - do they want to suffer or be happy? They'll say they want happiness. If you want happiness, you must do actions that lead to happiness. If you want happiness but do actions that lead to suffering, how can you expect happiness?

This is why belief in kamma is necessary. Everyone says they want happiness, but their actions lead to suffering. They want happiness but perform actions leading to suffering."

"If someone speaks ill of you in public, humiliating you, would you get angry? Is this anger wholesome or unwholesome? You want happiness, but anger is unwholesome.

You say you want happiness but perform unwholesome actions. Didn't the Buddha teach that anger is unwholesome? This already leads to suffering. Therefore, we need to avoid anger.

From the conventional truth perspective, when someone insults you, does your skin peel off? There's no need for anger. If your skin was peeling, then you should be angry. If there's no physical harm, is there any need for anger? Does it hurt like a needle prick?

In the Mangala Sutta, isn't patience declared supreme? We must examine the benefits and drawbacks. When we know there's no physical harm and no real pain, we can practice patience. Doesn't this resolve things on the conventional level?

From the ultimate truth perspective, aren't we taught to be mindful when hearing? When being mindful, is it a person or just sound? When someone calls you 'dog' or 'thief' - with mindfulness, is it a person or just sound?

Doesn't the sound itself provide evidence? Do you see a person or hear a sound? With the ear, you only experience sound. Is there any 'thief' to be found in the sound? Is there anything in the mere sound to be angry about?

Consider this: If a foreigner who doesn't understand Burmese is insulted in Burmese, would they get angry? They hear the sound, but is there anything inherently anger-provoking in the sound? If anger was inherent in the sound itself, wouldn't they become angry immediately upon hearing it?

After a year, when they understand Burmese, they might ask what 'dog's son' means. When it's explained, then they become angry. Did they get angry before understanding? This shows that anger comes from wrong attention (ayoniso manasikāra) and wrong perception.

In the form aggregate of sound, isn't it wrong perception to take it as an insult? When examined, is it an insult or just sound? The Buddha taught that hearing is covered by perception (saññā), and perception must be clarified by mental formations.

This leads to three distortions (vipallāsa):
1. Distortion of perception (saññā-vipallāsa)
2. Distortion of thought (citta-vipallāsa)
3. Distortion of view (diṭṭhi-vipallāsa)

Don't these three distortions lead to identity-view (sakkāya-diṭṭhi)? With identity-view, whether you perform wholesome or unwholesome actions, can you escape saṃsāra? No, you cannot. This all happens because of wrong attention. Therefore, we must believe in kamma and rely on wisdom..."

Yathābhūta Sukha Vibhāvanā

"What teachings should we study and rely on? People ordain as monks, build monasteries, offer kathina robes, build pagodas - all wanting happiness. When we collect all these merits, don't we say 'Idaṃ me puññaṃ āsavakkhayaṃ vahaṃ hotu' (May this merit of mine lead to the extinction of defilements)?

We need to distinguish between true and false happiness. Human happiness, deva happiness, and brahma happiness are all false happiness. Though we call them happiness, are they free from aging, sickness, and death? No, these are temporary.

These are called:
- Puññābhisaṅkhāra (meritorious formations)
- Āneñjābhisaṅkhāra (imperturbable formations)
We need to understand these saṅkhāra (formations).

In the scriptures, we find:
- Vaṭṭa-dāna (giving that leads to continued existence)
- Vaṭṭa-sīla (morality that leads to continued existence)
- Vaṭṭa-samatha (concentration that leads to continued existence)

And their opposites:
- Vivaṭṭa-dāna (giving leading to liberation)
- Vivaṭṭa-sīla (morality leading to liberation)
- Vivaṭṭa-samatha (concentration leading to liberation)

No Buddha has ever rejected dāna (giving). So what do they reject? They reject kilesa (defilements). Don't they teach about the three cycles:
- Kilesa-vaṭṭa (cycle of defilements)
- Kamma-vaṭṭa (cycle of actions)
- Vipāka-vaṭṭa (cycle of results)

Only when these three cycles cease is there Nibbāna. This is true happiness. That's why we say 'Idaṃ me puññaṃ āsavakkhayaṃ' - may these merits lead to the cessation of āsavas.

The four āsavas (mental effluents) that must end:
1. Kāmāsava (sensual desire)
2. Bhavāsava (desire for existence)
3. Diṭṭhāsava (wrong views)
4. Avijjāsava (ignorance)

To end these āsavas, one must understand:
- Khandha (aggregates)
- Āyatana (sense bases)
- Dhātu (elements)
- Sacca (noble truths)
- Paṭiccasamuppāda (dependent origination)

Only through this understanding can the āsavas be eliminated. Isn't this worth examining thoroughly?"

This teaching emphasizes the distinction between worldly happiness and true happiness (Nibbāna), and outlines the path to achieve genuine liberation through understanding fundamental Buddhist principles.

Paccakkha-ñāṇa Avijjā Padālana

"Let's reconsider the matter of wisdom (ñāṇa). Look at Dependent Origination - isn't it taught 'With ignorance as condition, formations arise'? Isn't it taught that it begins with ignorance and ends with aging-and-death? As long as ignorance isn't eliminated, can these aggregates escape aging, sickness, and death? No, they cannot. So ignorance needs to be eliminated. Have you heard of the three rounds (vaṭṭa) - defilements, kamma, and results? What do we call freedom from these three rounds? Nibbāna.

We need to break free from these rounds. Consider this: Don't the masters teach that 'Stream-enterers are noted for being free from wrong view and ignorance'? So wrong view needs to be eliminated, ignorance needs to be ceased. This needs precise investigation.

From the conventional perspective of consciousness-seeing: Looking with ordinary eyes, we see Dhamma listeners - more women, fewer men. Consider this. Looking at monks - how few there are! Don't think becoming a monk is easy! There aren't many who will do it. That's how rare it is. This deserves respect. This is speaking from the consciousness-seeing perspective.

From the wisdom-seeing ultimate truth perspective: Looking through the wisdom spectacles given by the Buddha - isn't it taught as just visible form? We only get form. When categorized into aggregates, it's the form aggregate. Isn't it taught to be like foam in a stream or river?

If seen like foam, aren't we free from love and hate? There's no essence to it. No matter how big the foam is, when touched, can it resist your finger? This shows its lack of essence. If the form aggregate has no essence, can feeling, perception, formations, and consciousness that depend on it have any essence? None have essence. Isn't this worth investigating? Isn't it taught that when the Dhamma is lost, search within yourself and you'll find it? Isn't it taught that when truth is known, falsehood disappears?

Let's examine practically: From head to toe, carefully examine with the wisdom-hand given by the Buddha. When you think it's a person and touch, do you find a person or hardness? Another way, do you find a person or softness?

Neither hardness nor softness is a person. It's the earth element. That hardness-nature, hardness-element, hardness-ultimate reality - it's called 'element' because it maintains its own nature. It's called 'ultimate reality' because it's unchanging. We need to breakthrough to this hardness. Isn't it taught that when hardness is breakthrough, the self disappears? Now, the self hasn't disappeared because hardness hasn't been breakthrough.

Is this something to ask others about, or direct experience? Is it from books or shown by the aggregates? There's nothing truer than this. When truth is known, isn't falsehood eliminated? Is it a person or hardness-nature? Is it a self that knows hardness, or body-consciousness? Isn't body-consciousness mental phenomena? Isn't hardness material phenomena? Just these two - mind and matter.

Just mind and matter - notice it doesn't include anything good! The name itself is unpleasant - it doesn't include birth or anything pleasant. Is 'mind' good? Is 'matter' good? It's worthless and non-self - the name itself isn't good. Isn't this worth investigating? This is what's true. These are the essential points..."

Dysentery (Blood Diarrhea) and the Buddha’s Sacred Blood Relics

 The Final Day of the Buddha: A Reflection on Parinibbāna

On the final day of Gautama Siddhartha, the Buddha, his journey came to a poignant conclusion marked by both physical suffering and profound teachings. At the age of 80, the Buddha was traveling to Kusināra (present-day Kushinagar, India) when he accepted a meal offered by a blacksmith named Cunda. This meal, referred to as **sukaramaddava**, has been the subject of much debate, with interpretations ranging from soft pork to truffle-like mushrooms. Regardless of its nature, the meal led to severe abdominal pain and dysentery, symptoms that would soon mark the end of his earthly existence.

The Illness

Shortly after consuming the meal, the Buddha experienced intense discomfort, characterized by abdominal cramps and dysentery. Despite the physical distress, he maintained his composure and mindfulness, embodying the teachings he had shared throughout his life. Scholars suggest that his condition may have been exacerbated by the natural decline of aging and the toll of his extensive travels.

The Cause of the Buddha’s Death (Parinibbāna)

1. Historical Context of the Meal:
   According to the Mahāparinibbāna Sutta (Dīgha Nikāya 16), during the Buddha's final journey, he accepted a meal offered by a blacksmith named Cunda (or Chunda). After consuming this meal, the Buddha experienced severe abdominal pain and dysentery but remained calm and mindful.

2. Sukaramaddava (Controversial Food):

   • Some traditions interpret it as soft pork or pig-related meat.
   • Others interpret it as a type of truffle, mushroom, or root.
   • Regardless of what the food was, the Buddha developed symptoms shortly after consuming it.

3. Medical Diagnosis (According to Tradition):

   • Gastroenteritis: Most scholars believe the Buddha suffered from dysentery (severe infection of the intestines).
   • Some scholars suggest the illness was from old age and the strain of traveling at the age of 80.

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Final Instructions Before Death

Despite his illness, the Buddha continued his journey and reached Kusināra (present-day Kushinagar, India). There, he gave his final teachings, emphasizing:

• Appamāda (heedfulness): “All conditioned things are impermanent. Strive diligently to attain liberation (Nibbāna).”

The Buddha then entered the four absorptions (jhana) and passed into Parinibbāna (final release) at the age of 80.

"Dysentery" (Blood Diarrhea) is a medical condition that primarily affects the intestines, stomach, and digestive tract, causing symptoms such as abdominal cramps, diarrhea with mucus or blood, vomiting, and dehydration. This condition can be serious if left untreated, especially if accompanied by a significant loss of body fluids.

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Causes of Dysentery (Blood Diarrhea)

1. Contaminated Food or Water

   • Consumption of unclean or spoiled food and water.
   • Presence of harmful bacteria (Shigella), viruses, or parasites in food.

2. Intestinal Infections by Pathogens

   • Shigella bacteria, which is a common cause of dysentery.
   • Entamoeba histolytica, a parasite that causes amoebic dysentery.

3. Lack of Hygiene

   • Poor hygiene and sanitation can lead to the spread of infections that cause dysentery.

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Symptoms of Dysentery

• Diarrhea mixed with blood and mucus.
• Severe stomach cramps and fever.
• Fatigue and weakness due to fluid loss.
• Nausea and vomiting.

The Journey to Kusināra

Even in the face of illness, the Buddha continued his journey, demonstrating his commitment to his path and teachings. Upon reaching Kusināra, he lay down between two trees, a serene setting that would become the backdrop for his final moments. His disciples gathered around him, filled with concern and sorrow, yet the Buddha remained calm, offering them solace and wisdom.

Final Teachings

In his last moments, the Buddha delivered profound teachings, emphasizing the principle of **Appamāda** (heedfulness). He reminded his followers that “All conditioned things are impermanent. Strive diligently to attain liberation (Nibbāna).” This message encapsulated the essence of his teachings, urging his disciples to remain mindful and dedicated to their spiritual practice.

As he prepared to enter **Parinibbāna** (final release), the Buddha entered the four absorptions (jhana), a state of deep meditative concentration. With a tranquil mind, he passed away, leaving behind a legacy that would inspire countless generations.

The Significance of His Passing

The Buddha's death was not viewed as a tragedy within the Buddhist tradition. Instead, it was seen as the ultimate liberation from the cycle of birth and death (Saṃsāra). His passing served as a reminder of the impermanence of life and the importance of striving for enlightenment.

Dysentery, also known as blood diarrhea, is a serious medical condition that primarily affects the intestines, stomach, and digestive tract. It is characterized by symptoms such as abdominal cramps, diarrhea mixed with mucus or blood, vomiting, and dehydration. If left untreated, dysentery can result in severe complications due to significant fluid and blood loss. Historical accounts indicate that even the Lord Buddha suffered from dysentery during his final days, a poignant reminder of the frailty of the human body.

The Buddha’s Battle with Dysentery

In the Buddha’s final days, it is recorded that he endured a severe case of dysentery, resulting in significant blood loss. His resilience in the face of immense physical suffering stands as a testament to his profound mindfulness and strength. The Buddha's condition worsened, leading to a critical point where his attending physician prepared seven bottles filled with gutha (a Pali term often referring to bodily waste in the medical context).

The Mystery of the Seven Bottles

Despite being intended to contain a medicinal sample, each bottle was filled entirely with the Buddha’s blood instead of the expected contents. These seven bottles, symbolic of the Buddha’s mortal suffering, were preserved with reverence by his followers. After the Buddha's passing, the physician entrusted the blood-filled bottles to a sacred stupa (reliquary monument) as bodily relics of the Buddha’s compassionate journey.

King Ajātasattu and the Dhatunidhana

Upon receiving reports about the stupa containing these sacred blood relics, King Ajātasattu of Magadha became intrigued. He ordered the stupa to be opened—a procedure known in Pali as Dhatunidhana, meaning "opening of the relic chamber." The king took possession of the sacred blood bottles, further amplifying their reverence as symbols of the Buddha’s sacrifice.

The Journey of the Blood Relics to King Kanishka’s Empire

Centuries later, during the reign of King Kanishka, the renowned Kushan emperor who expanded his empire to Pāṭaliputra (modern-day Patna), the relics once again came into prominence. During his conquest, King Kanishka discovered two of the Buddha’s blood plasma bottles within a stupa. Deeply moved by this profound discovery, the king transported the relics back to his kingdom. In their honor, he commissioned the construction of a grand stupa, aptly named The Blood Relics Stupa, to preserve these sacred remnants.

During the Buddha's era, the renowned physician Sivaga performed brain surgery using advanced medical tools and techniques, suggesting a high standard of medicine that enabled effective blood plasma management.

Charles Masson and others  discovered that Buddha's tooth relics, including blood plasma, were remarkably well-preserved due to ancient techniques. Relics were treated with chemical and herbal liquids, which, upon opening, vaporized (like alcohol). This advanced preservation method accounts for the excellent condition of the 2500-year-old tooth, hair, blood plasma, and nails.

Preservation of the Buddha’s Blood Relics in Modern Times

The Blood Relics Stupa became a site of pilgrimage and devotion for centuries. However, with time, the relics were rediscovered during archaeological excavations. It is believed that some of the blood relics were transported to the British Museum, where they are preserved as invaluable historical and spiritual artifacts. The Buddha’s blood relics stand as an enduring symbol of his physical trials and unwavering spiritual resolve.

Conclusion

The final day of the Buddha was a profound culmination of his teachings and life experiences. His ability to remain mindful and composed in the face of suffering exemplified the core principles of Buddhism. As he transitioned into Parinibbāna, the Buddha left a lasting impact on his followers, encouraging them to pursue their spiritual paths with diligence and awareness. His legacy continues to resonate, reminding us of the importance of mindfulness, compassion, and the pursuit of liberation.The narrative of the Buddha’s dysentery and the preservation of his blood relics transcends mere historical documentation. It reflects the profound veneration of his disciples and later generations for the mortal struggles endured by the Enlightened One. The relics, enshrined and revered across empires and generations, serve as a reminder of the Buddha’s immense compassion, resilience, and teachings that continue to inspire millions around the world.

Bhikkhuindasoma (siridantamahapalaka) Researcher ,Writer and Master Treainer Ph.D(Candidate), M.A(Pali)

Research Questions for Dr. Ashin Nyanissara (Sitagu Sayadawgyi) Regarding the Preservation and Testing of Buddha Tooth Relics:

Sao Dhammasami (Researcher) emailed Dr. Ashin Nyanissara (Sitagu Sayadawgyi) about preserving and testing Buddha tooth relics, receiving a phone call in response. 

1. Research and Data Collection at the British Museum

   • Did Dr. Ashin Nyanissara visit the British Museum in England for the purpose of researching and collecting data related to the Buddha Tooth Relics? If so, what were the specific objectives and outcomes of his visit?

2. Acquisition of Relics from Ancient Sites

   • Did Dr. Ashin Nyanissara bring Buddha Tooth Relics, along with bone relics, ashes, hair, and robes, from ancient stupas in regions such as Afghanistan and Pakistan (formerly part of India)? If so, how were these relics identified and authenticated before being preserved at Sitagu Sayadawgyi’s temple?

3. DNA and Carbon-14 Testing

   • Did Dr. Ashin Nyanissara arrange for DNA and Carbon-14 testing of the Buddha Tooth Relics in England? What was the purpose of conducting these tests, and which institutions were involved in the process?

4. Unintended Damage During Testing

   • Was Dr. Ashin Nyanissara informed that DNA and Carbon-14 testing procedures might involve irreversible changes to the relics, such as reducing parts of them to powder? If so, what were his reactions to this, and how was the preservation of the relics addressed post-testing?

5. Laboratory Fire Incident

   • Is it true that the laboratory where the DNA and Carbon-14 testing was conducted experienced a fire after the tests were completed? If so, what were the circumstances, and were any significant materials or findings lost in the incident?

6. Preservation of 28 Tooth Relics

• Is it accurate that Dr. Ashin Nyanissara currently preserves a total of 28 tooth relics, which were allegedly collected from ancient sites in Afghanistan, Pakistan, and other regions of old India? How are these relics being maintained, and what are the plans for their future preservation and research?

"You can view Dr. Ashin Nyanssara (Sitagu Sayardawgyi)'s answer at this link." https://www.hswagata.com/2024/12/debunking-misinformation-surrounding.html

Bhikkhuindasoma (siridantamahapalaka) Researcher ,Writer and Master Treainer Ph.D(Candidate), M.A(Pali)

Buddhist Images Bridging Faith Between Two Great Powers

Buddhas with Chinese Inscriptions from Bodhgaya

In 1862 CE (B.E. 2405), Alexander Cunningham surveyed Bodhgaya, the site of the Buddha's enlightenment. At that time, the sacred precinct (Bodhimanda) was in a state of neglect and ruin. Only a few Hindu Mahantas occasionally conducted rituals there. Cunningham excavated the area near the ancient ruins by the Sri Maha Bodhi Tree, which was then the third-generation tree and in such old age that it was about to fall. He discovered many Buddha images, but one was particularly extraordinary.

This Buddha image, carved from black stone typical of the Pala dynasty’s devotional sculptures, stood out. The inscription below was not in Sanskrit, Prakrit, or any Indian script—but in Chinese. The text reads:

“I, Bhikshu Zhi Yi (or Che Yi), from the Great Han Empire, made a vow on behalf of 300,000 people to follow the teachings that guarantee rebirth in a higher realm, by making merit through offering 300,000 copies of the Sutra of King Shang Sheng (a scripture concerning higher rebirths), and by reciting this sutra 300,000 times. This merit will result in rebirth in the Tusita Heaven.”

“Upon arriving in the land of Magadha, I was deeply moved by the Diamond Throne (Vajrasana), and I respectfully met the master of the Yogācāra school named Gui Bao, along with a number of revered monks. Together, we made a vow to be reborn in Tusita Heaven.”

“Among the 300,000 people were: Gui Bao (1st), Che Yi (2nd), Guang Feng (3rd), as well as Hui Yan, Zhong Da, Shi An Sun, Yuan Chen, Yi Xian, Hui Xiu, Che Yong, Feng Sheng, Xing Yun, etc. All of them aspired to venerate Metteyya (Maitreya), the compassionate and revered one. Now, the seven Buddhas have been inscribed on this stele.”

From this inscription, it is evident that the creator was Chinese, while the sculptor was likely Indian. The Chinese inscription may have been carved by a Chinese monk or artisan traveling with the group. The quality of the carving suggests skilled craftsmanship—had it been done by someone unfamiliar with Chinese script, the characters may have been poorly rendered or damaged.

The Eight Buddhas Carved on the Stele:

1. Vipassi Buddha (佛陀毗婆尸语)

2. Sikhī Buddha (尸棄佛)

3. Vessabhū Buddha (佛陀毗舍婆语)

4. Kakusandha Buddha (佛陀语言)

5. Koṇāgamana Buddha (佛陀拘那含语)

6. Kassapa Buddha (迦叶佛语言)

7. Gotama Buddha (Śākyamuni) (释迦牟尼佛语言)

8. Metteyya Buddha (Maitreya) (弥勒佛语)

Current Location:

This artifact is currently housed in the Indian Museum in Kolkata, India.

Historical Context and Significance:

The inscription is attributed to Master Zhi Yi (Che Yi), who traveled to the Sri Maha Bodhi Tree and visited the sacred sites in India around 1057 CE (B.E. 1600). This inscription serves as significant evidence that Bodhgaya has long been a central pilgrimage destination for Buddhists, particularly Chinese Buddhists.

According to the book Chinese Monks in India by Venerable I-Ching (Yi Jing), who journeyed to India in 671 CE (B.E. 1214), there were approximately 56 Chinese monks residing in India at that time for Buddhist studies. The names of many of these monks are listed in that very book.

This Chinese inscription is not the only one discovered at Bodhgaya, and further inscriptions will be gradually introduced for those interested in further study.

Broader Implication:

This artifact stands as historical evidence of the deep cultural and religious ties between two Asian powers— China and India. Buddhism served as the sacred bridge, fostering strong diplomatic and spiritual connections between these two great civilizations.