What's the cause, what's the reason of doubt and being busy to seek the Gems in bones?

The Buddha's decision to leave relics (dhatu) after his parinibbana had several important purposes:

The Significance of Buddhist Relics and Sacred Sites

1. As Objects of Devotion and Remembrance:

The Buddha recognized that physical reminders would help practitioners maintain their faith and practice. In the Mahaparinibbana Sutta (DN 16), the Buddha designated four places worthy of pilgrimage (cattāri saṃvejanīyaṭṭhānāni):

"These four places, Ananda, should be seen by the faithful... Which four?

- Lumbini, where the Tathagata was born
- Bodhgaya, where he attained supreme enlightenment
- Sarnath, where he first turned the wheel of Dhamma
- Kushinagar, where he attained parinibbana"

2. For Spiritual Development:

The relics serve as aids for contemplation and developing mindfulness of the Buddha (buddhānussati). As taught in AN 6.10, recollection of the Buddha leads to joy (pāmojja) and tranquility (passaddhi), supporting deeper practice.

The Dhammapada emphasizes the proper approach to veneration:

"Better than a thousand meaningless verses is one meaningful verse, hearing which brings peace." (Dhp 101)

3. Unity of the Sangha:

The distribution of relics after the Buddha's parinibbana, as recorded in DN 16, promoted harmony and helped spread the Dhamma. This historical event demonstrates the skillful means (upāya) used to prevent conflict and establish Buddhism across different regions.

4. Teaching Impermanence:

The relics powerfully illustrate the Buddha's teaching on impermanence (anicca). In SN 22.87 (Vakkali Sutta), the Buddha states:

"Enough, Vakkali! What is there to see in this foul body? One who sees Dhamma sees me; one who sees me sees Dhamma."


Important Considerations Regarding Relic Veneration:

1. Avoiding Attachment:

The Buddha cautioned against attachment to physical forms. In MN 22 (Alagaddūpama Sutta), he teaches:

"You should abandon even dhamma, let alone what is not dhamma."

2. True Refuge:

The three genuine refuges (tisaraṇa) are:
- Buddha - The enlightened mind
- Dhamma - The truth and teachings
- Sangha - The noble community

As taught in Dhp 188-192, true refuge lies in the Triple Gem, not in external objects.

3. Proper Practice:

The authentic relics are the living practice of:
- Sīla (moral conduct)
- Samādhi (concentration)
- Paññā (wisdom)

This is reinforced in AN 3.70 (Uposatha Sutta) about the noble ones' heritage.

4. Skillful Contemplation:

When visiting relics or sacred sites, one should reflect:
- On impermanence (anicca)
- On the Buddha's virtues
- On applying the teachings in daily life

The Dhammapada beautifully summarizes this approach:

"Better than a hundred years lived without seeing the supreme truth is one day lived seeing it." (Dhp 115)

Additional Guidance:

For those seeking to deepen their practice through relic veneration, the Buddha taught in AN 4.170 that proper devotional practices should be accompanied by:
1. Unwavering confidence in the Buddha
2. Unwavering confidence in the Dhamma
3. Unwavering confidence in the Sangha
4. Noble virtues dear to the ariyas

Proper Approach to Relic Veneration

1. Developing Right Motivation:

The Buddha emphasized the importance of proper motivation in AN 1.287:

"Monks, just as the dawn is the forerunner of the sunrise, so is right view the forerunner of wholesome states."

When approaching relics, one should:

- Avoid seeking magical powers (iddhi)
- Move beyond mechanical merit-making (puñña)
- Strengthen commitment to practice (paṭipatti)
- Use them as inspiration for the Noble Eightfold Path (ariya aṭṭhaṅgika magga)

As taught in Dhp 276:

"You yourselves must strive; the Buddhas only point the way."

2. Contemplation Guidelines:

The Satipaṭṭhāna Sutta (MN 10) provides a framework for mindful reflection:

- Examine one's sīla (moral conduct)
- Consider practical application of Dhamma
- Maintain present-moment awareness
- Cultivate wisdom (paññā)


3. True Veneration:

In DN 16 (Mahāparinibbāna Sutta), the Buddha states:

"Therefore, Ananda, be islands unto yourselves, refuges unto yourselves, seeking no external refuge; with the Dhamma as your island, the Dhamma as your refuge, seeking no other refuge."

This teaching is reinforced in AN 4.21:

"One honors the Tathāgata by practicing Dhamma in accordance with Dhamma."

4. Practical Application:

The Buddha taught in SN 47.9 (Gilāna Sutta) that mindfulness should be our true refuge:

- Maintain mindfulness of body (kāyānupassanā)
- Observe feelings (vedanānupassanā)
- Watch the mind (cittānupassanā)
- Examine mental qualities (dhammānupassanā)

5. Essential Reminder:

As emphasized in Dhp 364:

"The gift of Dhamma excels all gifts;
The taste of Dhamma excels all tastes;
The joy of Dhamma excels all joys;
The destruction of craving overcomes all suffering."

Practical Guidelines for Relic Visitation:

1. Before visiting:

- Establish pure intention (cetanā)
- Reflect on the Buddha's qualities
- Prepare mind for contemplation

2. During the visit:

- Maintain mindfulness (sati)
- Practice loving-kindness (mettā)
- Reflect on impermanence (anicca)

3. After visiting:

- Apply insights to daily practice
- Share merits with all beings
- Renew commitment to the path

As the Buddha taught in AN 3.70:

"These three things lead to the uplift of the wise: noble conduct, noble concentration, noble wisdom."

The essence is captured in the Buddha's words from DN 16:

"Whoever, Ananda, practices the Dhamma in accordance with the Dhamma, that one honors, reveres, and serves the Tathagata with the highest homage."

This approach aligns with the Buddha's emphasis on practical application rather than mere devotional acts. As stated in Dhp 183:

"To avoid all evil, to cultivate good, and to cleanse one's mind — this is the teaching of the Buddhas."

The Process (Vithi):As explained in the Abhidhamma and commented on in the Visuddhimagga:1. Cakkhu-pasada (eye-sensitivity) meets visible object
2. This contact triggers cakkhu-vinnana (eye-consciousness)
3. Along with cakkhu-vinnana, three other mental factors arise:
- Vedana (feeling)
- Sanna (perception)
- Cetana (volition)

The Five Aggregates (Panca Khandha) in this process: As taught in SN 22.56:

1. Rupakkhandha (Material aggregate):
- Eye-sensitivity
- Visible object

2-5. Namakkhandha (Mental aggregates):According to AN 3.61:- Vinnana (consciousness)
- Vedana (feeling)
- Sanna (perception)
- Sankhara (represented here by cetana)

This process illustrates important Buddhist principles:
- Dependent Origination (Paticca-samuppada)
- Non-self nature (Anatta)
- Momentariness of consciousness

In AN3.61, the Buddha explains that consciousness arises dependent on conditions, comparing it to a fire that is named according to its fuel. Similarly, eye-consciousness arises dependent on eye-sensitivity and visible objects.The Process Components:
1. Citta (Consciousness):
- The basic awareness of the visible object
- The "knowing" element

2. Cetasika (Mental States/Factors):
- Vedana: feeling/sensation
- Sañña: perception/recognition
- Cetana: volition/intention

3. Rupa (Material Elements):
- Eye-sensitivity (cakkhu-pasada)
- Visible object

This illustrates the fundamental teaching that every moment of experience consists of:
- The knowing consciousness (citta)
- Its accompanying mental factors (cetasika)
- Physical base and object (rupa)

This analysis is crucial for:
- Understanding the non-self nature (anatta)
- Seeing dependent origination (paticca-samuppada)
- Developing insight meditation (vipassana)

As stated in the Abhidhamma, citta never arises alone but always with cetasikas. This shows the interdependent nature of mental phenomena.In the Seeing Process:

1. Rupa (Material Phenomena):
- Eye-sensitivity (physical sense base)
- Visible object

2. Nama (Mental Phenomena):
- The consciousness that knows/is aware of the visible object

This nama-rupa analysis is crucial because:
- It's simpler than the detailed citta-cetasika-rupa analysis
- It's more practical for beginning vipassana practice
- It helps break down the illusion of a solid "self"

As the Buddha taught in MN28:
"Just as when two sheaves of reeds are standing leaning against each other, so too, with nama-rupa as condition, consciousness comes to be; with consciousness as condition, nama-rupa comes to be."

In Meditation Practice:
1. First note the basic distinction:
- Physical elements (rupa)
- Knowing/experiencing element (nama)

2. Observe how:
- They arise together
- They depend on each other
- Neither exists independently
Practical Application in Meditation:

1. Mindfulness of Seeing Process:
- When practicing, note the moment of seeing
- Observe how consciousness arises with feeling, perception, and volition
- Notice these are separate phenomena, not a "self" that sees

2. Development of Insight:
- Start recognizing the difference between:
* The physical base (eye and object)
* The mental experience (consciousness and mental factors)
- See how they work together yet are distinct

3. Breaking Down the Illusion of Self:
As stated in SN22.59 (Anatta-lakkhana Sutta):
"Form, feeling, perception, formations, consciousness are not-self. If they were self, they would not lead to affliction."

Practical Steps:
1. Begin with simple awareness of seeing
2. Notice the feeling tone (vedana) that arises
3. Observe how perception (sañña) labels the object
4. Watch how volition (cetana) responds
5. See how all these factors arise and pass away

This understanding leads to:
- Direct knowledge of impermanence (anicca)
- Understanding of unsatisfactoriness (dukkha)
- Realization of non-self (anatta)Practical Meditation Guidelines:

1. Initial Observation:

Following MN 10 (Satipaṭṭhāna Sutta):
- Note physical base (rūpa)
- Observe mental experience (nāma)
- Watch their interaction

2. Deeper Investigation:

As taught in SN 35.28 (Āditta Sutta):
- Notice how eye and forms are "burning"
- See how consciousness arises dependently
- Observe the impermanent nature

3. Development of Insight:

Following AN 4.41:
- Develop direct knowledge (abhiññā)
- Cultivate full understanding (pariññā)
- Realize complete abandonment (pahāna)

The Buddha's teaching in SN 35.93 emphasizes:

"In the seen, there will be merely the seen;
In the heard, merely the heard;
In the sensed, merely the sensed;
In the cognized, merely the cognized."

This systematic analysis supports:

1. Breaking down the illusion of self
2. Understanding dependent origination
3. Developing insight meditation
This teaching is commonly found in:

1. AN 1.287 (Titthāyatana Sutta):

"Monks, just as the dawn is the forerunner of the sunrise, so is right view the forerunner of wholesome states."

2. AN 3.61:
Teaches how consciousness is named according to conditions, like a fire named by its fuel.

3. MN 28 (Mahāhatthipadopama Sutta):
Contains the simile of the two sheaves of reeds explaining nama-rupa and consciousness interdependence.

4. SN 22.59 (Anattalakkhaṇa Sutta):
"Form, feeling, perception, formations, consciousness are not-self. If they were self, they would not lead to affliction." 

Key Suttas:

1. AN 4.45 (Rohitassa Sutta)
- A shorter sutta (2,872 characters)
- Deals with the famous dialogue between Buddha and Rohitassa about traveling to the end of the world

2. SN 22.87 (Vakkali Sutta)
- Medium length (9,721 characters)
- Contains the famous teaching to Vakkali: "One who sees the Dhamma sees me; one who sees me sees the Dhamma"

3. MN 22 (Alagaddūpama Sutta)
- Longer text (31,602 characters)
- The Snake Simile Sutta, teaching about proper grasp of the Dhamma

Additional Referenced Teachings:

4. AN 3.42 (Tiṭhāna Sutta)
- Guidance on proper mental attitudes

5. SN 55.21-22 (Mahānāma Suttas)
- Instructions on faith and practice for lay followers

6. MN 77 (Mahāsakuludāyi Sutta)
- Teachings on proper veneration

7. Dhp 364-365:
"The Dhamma protects one who lives by the Dhamma"
"Not by another is one protected"

1. Abhidhamma texts
2. Vipassana meditation manuals
3. Commentarial literature on dependent origination

If you're looking for source material on this topic, I'd recommend:
- The sections on nama-rupa in the Visuddhimagga
- Teachings on dependent origination (paticca-samuppada)
- Meditation manuals by respected teachers

Sao Dhammasami

Researcher/Author

Gateway to experiences!

 

Important Announcement: Security Breach on Our Blog Website

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We sincerely apologize for any inconvenience this may have caused and appreciate your patience as we work to resolve this issue. Your support means the world to us, and we will provide further updates as soon as possible.

Due to digital security concerns, I will no longer be posting articles on this blog. However, I remain committed to sharing valuable insights and research through my upcoming book series. I encourage you to explore Custodians of the Buddha's Sacred Relics, Vol. 1 & 2, and stay tuned for future installments in the series.

I sincerely appreciate your support and understanding. Thank you for being a part of this journey.For any urgent concerns, please reach out to us at saodhammasami@hswagata.com

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Inscription on the Gilded Bronze Casket of King Kanishka the Great

This inscription was discovered at the ruins of a Buddhist site known as Shah-Ji-Ki-Dheri Buddhist Site, located in Peshawar, Pakistan. The site was first surveyed in 1853 CE (B.E. 2396) by Alexander Cunningham, a British archaeologist. Later, in 1909 CE (B.E. 2452), it was excavated by Dr. David Brainerd Spooner, an American archaeologist working for the Archaeological Survey of India.

The casket is made of gilded bronze, with a diameter of 18 cm and a height of 12.7 cm. It was enshrined within a stupa discovered at the site. At the center of the casket is a depiction of the Buddha delivering a sermon, flanked by Indra on the left and Brahma on the right.

Language and Script:

The inscription is in a mixture of Prakrit and Sanskrit written in the Kharosthi script, comprising four lines:

Transliterated Kharosthi (selected portions):

𐨐𐨞𐨁𐨮𐨿𐨐𐨤𐨂𐨪𐨅 𐨞𐨒𐨪𐨅 ...
𐨱𐨪𐨗𐨯 𐨐𐨞𐨁 ...
𐨮𐨿𐨐𐨯 𐨬𐨁𐨱𐨪𐨅 ...
𐨀𐨕𐨪𐨿𐨩𐨣 𐨯𐨪𐨿𐨬𐨯𐨿𐨟𐨁𐨬𐨟𐨁𐨣 ...

Translation of the Inscription:

"In the first year of the Great King named Kanishka, in this city, this is a religious offering of ... (text missing). May it be for the welfare and happiness of all sentient beings. This was established by a servant named Agisala, an architect at the Kanishka Vihāra within the Mahasena monastery, and dedicated to the community of Sarvāstivāda teachers."

Current Location:

• The original casket is currently on display at the Peshawar Museum, Pakistan.

• A replica has been created and exhibited at the British Museum, London, United Kingdom.

Historical Significance:

Before the excavation, archaeologists, like ordinary people, could not determine exactly what lay beneath the site—only that it was the remains of an ancient structure. It was only after the discovery of this casket and other artifacts that the site was confirmed to be a Buddhist stupa built under the patronage of King Kanishka.

The stupa was dedicated to the Sarvāstivāda monastic order, a school of Buddhism that flourished during the reign of King Kanishka. Notable teachers of this sect included Venerable Parśva and Venerable Vasumitra.

Present Condition of the Site:

Unfortunately, the Shah-Ji-Ki-Dheri site is no longer preserved. After the antiquities were removed and placed in museums, local residents dismantled the remaining structures, converting the land into private property. As a result, all physical remnants of the Buddhist site have been destroyed.

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.

Understanding kamma

"In conventional truth, #we_must_believe_in_kamma. Isn't it taught we must believe in kamma and rely on wisdom? Let's examine how to believe in kamma correctly.

In cities like Mandalay and Yangon, aren't there butchers? Don't we sometimes see thousands of cattle being slaughtered for sale? That's just counting cattle, not including chickens and pigs. Is this wholesome or unwholesome?

Is killing animals for sale wholesome or unwholesome? Does unwholesome action lead to happiness or suffering? It_leads_to_suffering.

Some people only talk about unwholesome actions, but look at their lifestyle - they have multiple cars, houses, gold, diamond earrings. They appear prosperous, don't they? Is their work wholesome or unwholesome? Did the Buddha teach that unwholesome actions lead to happiness or suffering?

Why do they appear prosperous despite unwholesome actions? It's_because_they_don't_believe_in_kamma. This needs explanation: Their current comfort comes from past lives' wholesome actions - dana (giving) and sila (morality).

Their past wholesome kamma is giving results now, while their present unwholesome kamma hasn't yet ripened. The unwholesome actions increase daily, while the fruits of past wholesome kamma decrease daily.

Like a household using 5 baskets of rice monthly - it decreases steadily through use. Similarly, their good kamma decreases while bad kamma accumulates.

When their wholesome kamma is exhausted, unwholesome_kamma_takes_over. Their cattle die, debts accumulate, they can't collect payments. They must sell their houses, cars, jewelry. Eventually, they have nothing. Can they avoid lower realms after death?

Current_prosperity_comes_from_past_wholesome_kamma. Past wholesome kamma exists, but present work is unwholesome. Remember: believe in kamma and rely on wisdom. Study this carefully..."


Sadhu! Together let us keep the Dharma wheel rolling.

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 Mystical Nature of the Relics

 Before delving into the nature of Buddha relics, it is important to note that this essay is based on my personal experiences and understanding, as well as knowledge drawn from the Pāli Canon. According to the Canon, at the final day of the Buddha Sāsana (the dispensation of the Buddha), all Buddha relics will assemble under the Bodhi Tree. It is foretold that the Buddha’s body will reappear, and he will deliver a final Dhamma talk. However, during this momentous event, ordinary humans will be unable to perceive the Buddha. Only certain Devas (celestial beings) and spiritually advanced individuals will witness and hear this ultimate discourse. This narrative is rooted in the teachings of the Pāli Canon; the original Pāli reference is crucial for scholarly exploration.

The Nature of Buddha Relics

The behavior of Buddha relics is deeply enigmatic and reflects their sacred nature. First, if a location where relics are enshrined is no longer treated with genuine reverence—not merely through external offerings (pūjā), but through internal worship and meditation—the relics tend to relocate. They are believed to move, guided by Devas, to places where true devotion exists. This phenomenon highlights the intricate connection between the relics and their guardianship.

Secondly, despite the most advanced preservation efforts—such as high-security systems and modern technology in museums or stupas—the relics can inexplicably disappear. This reinforces the belief that their existence transcends material safeguards, adhering instead to spiritual laws.

Another aspect concerns individuals who are entrusted with relics, whether through familial inheritance or by personal resolution (ādhiṭṭhāna, or perfection of resolution). If these individuals act disrespectfully—through speech, actions, or thoughts—they may feel a sense of misfortune or unease. In such cases, the relics may leave their possession, often through formal transfer to another custodian who embodies the requisite respect and reverence. These occurrences illustrate the intricate interplay of moral conduct, spiritual worthiness, and the guardianship of relics.

In india there is one tooth relics was disappear, in British museum have also have this experience records ,and the periods daily memories records of Charles Mission and others finder of the stupas , they wrote this record of experience of disappearing of the relics with unknown cause .This case is detailed in Custodians of the Buddha’s Sacred Relics, Vol. 1.

My Journey with Relics

Since childhood, I have been entrusted with Buddha relics through various means, including handovers by individuals, retrieval from stupas, and even inexplicable circumstances. These experiences have deepened my understanding of their sacred nature and their connection to the spiritual realm.

Over the years, I have encountered three extraordinary individuals with supernatural wisdom regarding relics. One gentleman from Malaysia, an anchorite, and a layperson from Myanmar could perceive the spiritual essence of relics. They demonstrated abilities to identify the origins of the relics, such as the specific parts of the Buddha’s body they came from or the name of the original stupa where they were enshrined. These interactions have enriched my knowledge and affirmed the mystical qualities of relics.

The Relics’ Aspirations

Another fascinating phenomenon involves relics with a collective intention to participate in the final days of the Buddha Sāsana. These relics, believed to be “cliquish,” are thought to gather under the Bodhi Tree to fulfill their ultimate purpose. I have encountered such relics and continue to research this intriguing aspect.

Additionally, I have had dreams in which Devas or guardianship beings associated with the relics conveyed messages. These dreams included revelations about future events, guidance on unclaimed relics, and instructions to retrieve them from specific locations. Such experiences underscore the profound spiritual connection between relics and their caretakers.

The nature of Buddha relics is a complex and mystical subject that intertwines spiritual devotion, moral conduct, and divine guardianship. My personal journey with relics has been a profound exploration of their sacred qualities and the responsibilities of stewardship. This ongoing experience continues to inspire reverence, curiosity, and a deep sense of connection to the spiritual realm.

 Remark ! I am an ordinary monk with no supernatural powers. I'm sharing this based on my experience. I respect your rights and won't argue.

Bhikkhu Indasoma

Researcher ,Author and Trainer 

24th Jan 2025 ,11:11PM