The Holy
Relics
The Relics of The Buddha
Relics ensured that the presence of the Buddha is perpetuated after
the passing of the Buddha. They are generally fragments of cremated
bones. However, some relics can even appear pearl-like, translucent
and multi-coloured.
The Sanskrit term for relic "sarira" refers to the remains of a
body part usually after cremation, especially the crystallization
of solid remains from Sakyamuni Buddha after his cremation. Relics
are classified as:
1. Dharmakaya sarira: The Buddha expounded illimitably. Dharma
sarira signify his spirit in teaching and the inevitable
persistence of truth. In the course of Buddhism�s history, the
practice began of storing scriptures in pagodas. During the Ming
Dynasty in Shaanxi province, for instance, a thirteen-storied
pagoda was built at Fa Men Si, and in each story, collection of
works from past learned and eminent monks were kept.
2. Physical Sarira: Such relics are also known as physical bone
sarira. There are three different kinds: white bone sarira, black
bone sarira and red bone sarira.
Relics were always kept in monasteries, where they were enshrined
in stupas. For instance, the great stupa at Sanchi, which contains
relics of the Buddha, is set in the middle of a large monastic
complex. A similar arrangement is found in Sri Lanka, where some of
the relics finally came to rest, the most celebrated being the
tooth relic at Kandy. Myanmar is another country that's popularly
known to enshrine Buddha tooth and body relics, alongside with
relics of Buddha's disciples.
In China, finger bone of the Buddha was discovered in the 1980s in
the forgotten crypt in the Famen temple (Fa Men Si) in Shaanxi
province. Renowned as one of the four places in China with Buddha
relics, the Famen temple enjoyed direct imperial patronage,
especially in the ninth century.
Before the first century, relics were a key instrument in the
spread of Buddhism in helping to establish new centres of religious
significance. The practice of venerating relics and images has
played a central role even in Buddhist traditions that strongly
emphasize that Sakyamuni Buddha was a human being who died and is
no longer able to aid his followers. Buddhists have always held in
high regard the relics of enlightened beings. The relics embody
those beings, and are also a powerful means by which their wondrous
qualities may be recalled. As such, relics inspire great faith and
devotion.
This is particularly true with regard to the relics of the
historical Buddha, Sakyamuni. Corporeal relics of Sakyamuni Buddha,
which have been reasonably authenticated by archaeological and
historical data, are understandably rare and especially treasured.
Shrines, stupas and pagodas have been built to enshrine the bodily
relics of the Buddha such as his bone, hair and teeth, as well as
his belongings like his alms-bowl and robe, or else to commemorate
the places he visited in his lifetime.
A sutra relates how the Buddha gave detailed instructions for the
cremation of his body and the enshrinement of his relics. When
Venerable Ananda asked the Buddha what should be done to the
Buddha's body upon his passing away, Buddha replied that his
remains should be given the same treatment as to a wheel-turning
monarch (Cakravartin). The Buddha described the procedure for
preparing the body for cremation, and asked for the construction of
a stupa at the intersection of four main roads to enshrine his
remains. According to the Buddha, a devotee who venerates the
Buddha's remains with faith and joy will enjoy long-lasting
happiness.
The Cremation and Distribution of Relics
The Buddha's final resting-place was in Kushinagara between the two
sala trees, a town in the Malla country. At the Buddha's cremation
ceremony, the funeral pyre could not be lit until Venerable
Mahakashyapa, one of his most senior disciples, arrived to pay his
last respects. Then the Buddha set Himself on samadhi fire and, in
His great wisdom and compassion, provided thousands of relics,
including tooth relics, found after His cremation.
King Ajatasattu of Magadha Kingdom and seven other kings rushed to
Kusingnar in the hope of getting the Buddha's relics. After the
cremation ceremony, Mallas, in whose territory the Buddha entered
Parinirvana, initially sought to keep all the relics for
themselves. When a terrible war was about to ensue, a Brahmin
priest named Drona intervened, saying: "Our Buddha was a teacher of
forbearance. Unfitting indeed is this clash of arms over the
division of the (Buddha's) remains. May you all be united, sirs,
reconciled; rejoicing together we shall make eight portions; relic
monuments will be widespread in all directions."
In order to satisfy everyone who wished for the relics, Drona
heaped them in many small but equal quantities so that each person
will have the same share. But during this distribution process,
Lord Sakra discovered an injustice. He noticed that while giving
out the relics, the Brahmin had hid some of them in his hair. The
gods in their turn stole the relics which had been hidden in his
hair, and he was greatly surprised when he found out that the
relics he had stolen when missing.
Eventually the relics were distributed to the eight cities of
Rajagaha, Vesaki, Kapilavatthu, Allakappa, Ramagama, Bethadipa,
Pava and Kushinagara by Lord Sakra (Indra) on behalf of the Devas
and by the Naga kings - King Anavatapta, King Muchilinda and King
Elapatra. In each place, a stupa was erected to house the remains
for veneration and worship. Drona took the empty vase which had
held the relics and likewise constructed a stupa. Prince Maurya,
who arrived late, only received the ashes; he built a stupa for
these just the same. The Buddha's relics were thus shared and
worshipped in the ten directions.
This story provides a dramatic object lesson in both the great
value accorded to the Buddha's remains and in dangers of selfish
attachment. The resolution of the story suggests that the Buddha's
relics are so precious that they should be widely distributed and
thus made accessible to as many people as possible.
About one hundred years after Lord Buddha's Parinirvana, when King
Asoka conquered the territories that enshrined Buddha's relics, he
re-gathered all the relics and re-distributed them to 84,000 stupas
spread over the following places: the whole of India, Southeast
Asia, Sri Lanka, Afghanistan, Nepal, Pakistan, Mangala, Bhutan,
China, Tibet, Myanmar and the rest of the world. King Asoka was
able to spread the relics far with the help of Medicine Buddha's 12
yaksha chiefs.
Whatever the historical legitimacy of a particular relic, the
practice of venerating holy relics has been critical to the spread
and maintenance of the Buddhist tradition for more than two and a
half millennia.
Idenitfying Buddha Relics
According to scriptures, the Buddha's relics have a miraculous
quality, which enables them to increase in power, size and number,
with time and veneration. Meiktila gave his account:
"I made a casket-like pendant for my 456 pieces of Buddha relics
that are the size of mustard seeds. But the last time I counted,
there were 75 more relics."
The Buddha is no longer in our physical world, but his miraculous
powers exist as if He were still living.
Size and Colour of Buddha Relics
Generally, Buddha relics come in three sizes: like the kidney bean,
broken rice, or mustard seed. Their colours show their bodily
origin: golden relics come from flesh; pearly ones from bone; and
red jasmine from blood. Sisa relics from the head of the Buddha may
look like diamond, ruby, emerald or amber.
The biggest Buddha relics are golden and have a luminous
brilliance. Medium relics are pearly and very white; and the small
relics are red-jasmine coloured. Devotees often venerate Buddha's
relics with palms raised and placed together.
