Part 4 - Notes on the Relics of the Buddha

Relics of the Buddhas that appear in the aeons when human life spans are very long (by tens of thousands of years) are of one solid mass of golden colour. Our (Gotama) Buddha appeared in the period when human life span was short (a hundred years). The Buddha reflected thus before passing away: “My Teaching has not spread to all directions at the time of My passing away. Let people from various places procure the relics from My body which may be as tiny as a mustard seed, enshrine them and make them a place of pilgrimage, and thus acquire merit leading to the good destination.” With that compassionate thought, He willed that the relics of His body be split up into many pieces. In this matter, relics of the Buddha are of two broad classes: the relics that do not break up into many, and those that break up into many. Of the two classes, seven items belong to the first category, namely, the four canines, the two collar bones, the frontal bone of the head. The remaining relics belong to the second category.

About a basketful of the latter remained, of these:

(i) The smallest are of the size of mustard seed, having the shape of the red jasmine buds, and a total collection of about six aḷhaka measures^[1].

(ii) The medium size relics are of the size of a broken rice, look like pearls, and have a total collection of about five aḷhaka measures.

(iii) The big-size relics are of the size of a grain of green gram, having a golden colour and a total collection of about five aḷhaka measures. (Ref: Commentary on the Mahā Vagga, Dīgha Nikāya and Buddhavaṃsa Pāli)

After the spontaneous combustion of the Buddha’s body by the element of heat had occurred, there came down from the sky, through the agency of devas, huge columns of water, ranging in diameter from the thickness of a man’s arms, that of a man’s calf, and that of a palm tree, that quelled the fire arisen in the funeral pyre of scented wood, Fountains of water also sprang from the boughs of the Sal trees. To cope with the size of the pyre which was a hundred and twenty cubits high, thick columns of water with a diameter of a plough shaft sprang up from the ground on all sides of the pyre. The Malla princes of Kusināra brought scented water in gold and silver pots and sprinkled it on the pyre. Then they combed the ashes with ploughs fitted with eight golden and silver ploughshares each, to scatter and cool the ashes. A particularly wonderful phenomenon here is that although flame were rising fiercely through the boughs, branches and foliage of the Sal trees around the funeral pyre, but not a leaf or a blossom was burnt. Insects living in the Sal trees were going about their own way, quite unharmed.

Last Rites regarding The Remains of The Buddha

After the funeral pyre had been quelled of the fire, the Mallas assembled at the Council Hall to prepare for a grand ceremony. They pounded into a cosmetic paint, four ingredients, namely, the rhododendrons, the saffron, cloves and leaves of the gamboge tree which they applied to various parts of the Hall. Then they strew flowers, such as the primrose, the red jasmine, white durra grass, the saffron and parched grain. They made a canopy and decorated it with gold and silver spangles and hang fragrant things, flowers and precious jewels all about the council hall.

Then they made a ceremonial roadway from the Council Hall to the Makuṭabandhara Shrine with half wall of matting and long cloth on either side of the route, along it they put up canopies which were studded with gold and silver spangles. Fragrant things, flowers and precious jewels were also hung about. Fresh bamboo poles, looking like solid pieces of emerald, were set up along the route with five coloured flags fluttering in the breeze, vying with the fluttering paper streamers. The route was made smooth and clean. Banana plants, water pots filled with water, and oil lamps in their stands were set up at regular intervals. Then they put the gold casket, which contained the relics of the Buddha, on the royal elephant fitted with bejewelled ornaments. (The reader should visualize the ceremonial route which stretched between the Council Hall, which was in the town of Kusināra, and the funeral site at the Makuṭabandhana Shrine, which lay to the east of the town.)

The Malla princes, in a ceremonial procession with song and dance, led the royal elephant bearing the golden casket containing the relics of the Buddha into Kusināra town, making offerings of flowers and incense in front of the relics. In the town, in the council hall, they had erected a high platform, called the Sarabha, which was supported by sculpted figure of a lion (a platform decorated with seven kinds of jewels). There they placed the Buddha’s relics, above which, the white ceremonial parasol was set up.

Around the Council Hall, where the relics were placed in state, the security of the place was arranged in great elaboration. Around the Council Hall, there were stationed an army of elephants standing close to one another. Outside this ring of elephants, there was the cavalry with horses standing close to one another. And outside the ring of cavalry, there was an army of chariots standing close to one another. Outside the ring of chariots, infantry men stood guard in a ring, in close formation. Outside the ring of infantry, there was an army of archers in close formation. And outside the ring of archers, there was an army of lancers in close formation. Thus the security guard extended to a yojana on all sides which took on the appearance of one huge network of chain mail. For seven days the funeral celebrations were held in all gaiety.

The Malla princes staged these celebrations only a fortnight after the demise of the Buddha because, during the previous fortnight, they were busily engaged in attending to the bhikkhu-sangha's needs regarding their lodging and meals. Now they thought: “Now we shall celebrate the great occasion in gay festivities that are connected with emotional religious awakening for seven whole days. During these days of jollity we must make sure that the Buddha’s relics are safe against any thief, and so we shall mount guard over the relics to the best of our ability.” Hence the elaborate security arrangements.

Distribution of The Relics

King Ajātasattu of Magadha heard that the Buddha had passed away in Kusināra. The news reached him in the following manner:

First the ministers of King Ajātasattu heard the news of the passing away of the Buddha and they said among themselves: “Even such a great person as the Buddha has passed away. Nothing in the world can make Him alive again. Among worldlings, our King is unrivalled in the matter of devotion to the Buddha. If he were to learn this news in the normal course, he is sure to die of a broken heart. So it behoves us to see that he does not die of this news.” After conferring among themselves, they made ready three golden troughs filled with a concoction of four nutriments (i.e. sesame oil, honey, butter and molasses).

Then they said to King Ajātasattu:

“Your Majesty, we had had a bad dream. To avert the evil consequences of the bad dream, we would advise Your Majesty to wear two layers of white cloth and lie in the trough immersed in the four nutriments, with only the nose above the concoction.”

The King believed the loyalty of his ministers and said: “Nobles, let it be as you say,” and putting on two layers of white cloth, he lay immersed in the concoction in the trough, with only his nose exposed.

Then an official, discarding the official garb (and in plain clothes), with dishevelled hair, with his face directing towards Kusināra where the demise of the Buddha had taken place, with joined palms raised, addressed King Ajātasattu:

“Your Majesty, no one can escape death. The preserver of our lives, our shrine, the fertile field to sow our merit, the person worthy of sprinkling with ceremonial water on the occasion of the King’s consecration and enthronement, Teacher of devas and humans, has now passed away at Kusināra!”

As soon as he heard this news, King Ajātasattu fainted. His body was so heated with sorrow that the concoction in which he lay immersed simmered. Thereupon, the officials removed the King from the trough and put him into a second trough filled with the concoction of four nutriments. Then King Ajātasattu regained his consciousness and asked: “What did you say, my Nobles?”

“Your Majesty, the Bhagavā has passed away.” And King Ajātasattu fainted again. The concoction in the trough simmered with the body heat of the King. Then the officials removed the King from the trough and placed him into a third trough filled with the concoction of four nutriments. When King Ajātasattu regained consciousness, he again asked what was said to him. The news was repeated to him, and he fainted again. Then the officials took him out of the trough, bathed him in scented water, and poured pots of cool clear water from his head.

When King Ajātasattu regained consciousness, again he stood up and throwing down his dishevelled dark hair on his broad back, beat his chest in desperation and holding firmly his golden-hued chest with his lac-coloured fingers as if to check its breaking asunder, wailed helplessly and ran out along the High Road like a lunatic.

Then King Ajātasattu, accompanied by a big company of embellished court dancers, left the town and went to the monastery in Jāvaka, Mango grove.

There, gazing at the place where the Buddha used to deliver discourses, lamented:

“O the Exalted One, the Omniscient Buddha! Had you not discoursed to me on the Doctrine? Had you not removed the darts of sorrow from our hearts with your discourses? We are one of your disciples who go to you for refuge, who are established in the three Refuges. But now you do not speak a word to me!”

“O Venerable Sir! In previous times, about this hour, I had had the good news of the Bhagavā and his big company of bhikkhus having gone to the various places in this Southern Island Continent. But now, I have only the bad news of Your demise!”

Thus, he went on lamenting the passing away of the Buddha, recalling the glory of the Buddha in sixty stanzas.

He then bethought to himself: “Lamenting alone will get me nowhere. There is the more serious business of procuring the relics of the Buddha.”

This is a more complete account of King Ajātasattu’s reaction on hearing the news of the passing away of the Bhagavā.

Then King Ajātasattu of Magadha sent an envoy to the Malla princes of Kusināra, saying; “O Malla princes of Kusināra, the Bhagavā was of the ruling class; I too am of the ruling class. Therefore I am entitled to a share of the relics of the Bhagavā. I too shall build a stupa where the Bhagavā’s relics will be enshrined and honoured.”

After sending an envoy, King Ajātasattu thought: “It would be well and good if the Malla princes comply with our demand. But in case they should refuse, we will get relics by force.” Accordingly, (i) he marched to Kusināra at the head of an array of the four wings of the armed forces, namely, elephants, horses, chariots and foot soldiers.

Similar actions of sending envoys were taken by: (ii) the Licchavī princes of Vesālī, (iii) the Sakyans of Kapilavatthu, (iv) King Buli (Kābuli) of Allakappa, (v) the Koḷiyan princes, natives of Rāina.

Further, they also thought: “It would be well and good if the Malla princes comply with our demand. But in case they should refuse, we will get the relics by force.” Accordingly, they marched towards Kusināra at the head of an array of the four wings of the armed forces, namely, elephants, horses, chariots and foot soldiers.

The Brahmin of Veṭṭhadīpa heard that the Buddha had passed away at Kusināra. He also sent an envoy to the Malla prices of Kusināra saying: “O Malla Princes of Kusināra, the Bhagavā was of the ruling class. I am also of the brahmin class. Therefore, I am entitled to a share of the relics of the Bhagavā. I too shall build a stupa where the Bhagavā’s relics will be enshrined and honoured.” Besides sending an envoy, the Brahmin also went to Kusināra with his followers.

The Malla princes of Pāvā, like King Ajātasattu, sent an envoy to Kusināra demanding their share of the relics. They also marched towards Kusināra in full battle array of the four wings of the armed forces.

(Of the seven rival claimants mentioned above, Pāvā was the closest to Kusināra, a mere three gāvutas' (three quarter yojana) distance. Yet they arrived last because they were engaged in more elaborate ceremonial arrangements.)

The seven rival claimants sent their respective envoys and at the same time surrounded the town of Kusināra, declaring that if their demands were not met they would wage war.

The reply by the Malla princes of Kusināra was this:

“We did not ask, by messenger, to the Bhagavā to come to our place, nor personally went to the Bhagavā. As a matter of fact, the Bhagavā came here on His own accord and informed His arrival to us. Naturally, you will not part with whatever treasure that arises within your domain. In the world of devas and all sentient beings there is no treasure as noble as the Buddha. We have the greatest of treasures that has come to us. So we cannot, by any means, share it with you. You had been nourished by your (royal) mothers, and so have we. You are (brave) men, and so are we. If you would choose war, then so be it.”

Thus there was vain glorious attitude on both sides. Tension was great.

(Should there be a war, the Mallas of Kusināra were bound to win because the devas that came to pay homage to the relics of the Buddha took the correct view that the relics were the legitimate property of the Kusināra Malla princes.)

Doṇa The Brahmin distributes The Relics

When Doṇa, the brahmin, learnt the tense situation between the seven disputants, he thought: “These princes are doing dishonour to the place where the Bhagavā passed away. This is most improper as no one is going to benefit from war. I will pacify them all.” So he went to the scene, stood on a small mound and uttered a series of stanzas extolling the glory of the Buddha. His verses are known as Doṇagajjita, Panegyric to the Buddha by Doṇa. (which describes the Buddha’s endowment of root causes, of results or fruits of merit, and of being a benefactor to all beings, known as “the three endearments”. At the Great Councils of approving the Pāli text, these verses took two reciting sessions or “recitals (bhāṇavāra).”

(The story of how Brahmin Doṇa got the ability to versify such a weighty panegyric should be noted here. On a certain occasion, when the Buddha was travelling from Ukkaṭṭha to Setabya, He left His footprint with the solemn wish: “May this footprint of Mine remain intact until Brahmin Doṇa has viewed it.” and rested He underneath a tree.

When Brahmin Doṇa came along on the way and saw the footprint he knew for certain that “this is the footprint of the greatest person among all beings including devas.” Then he traced the track of the Buddha and met Him (resting under the tree). The Buddha gave a discourse to him and Brahmin Doṇa became devoted to the Buddha. Hence his ability to sing in praise of the Buddha at such length.)

Although the Brahmin’s verses were as lengthy as two recitals, since the disputing princes were squabbling, they did not hear the first half at all. It was only when the second half was nearly over that they recognized the voice. “Well, this is our teacher’s voice! Friends, this is the voice of our teacher, isn't it?” Then all the tumult died down out of respect for Brahmin Doṇa, for in all the Southern Island Continent in those days almost all youths of good families had been pupils of Brahmin Doṇa. Very few of them would not know him as a teacher.

When Brahmin Doṇa knew that the princes were now paying attention to him he said to them:

“O Sirs, listen to one word of mine, our Bhagavā was an upholder of forbearance. It would not be proper to make war over the matter of sharing the relics of Him who was of such noble nature.

“O Sirs, let us all be united and in harmonious agreement to divide the relics into eight parts. There are the multitudes devoted to the Buddha. Let there be stupas to His honour, everywhere across the land.”

The squabbling princes assented. “Brahmin Master,” they said, "in that case, you yourself divide fairly the relics of the Bhagavā into eight parts.”

“Very well, Sirs,” Brahmin Doṇa agreed and caused the golden casket of relics opened.

On seeing the golden-hued relics lying motionless inside the casket, all the princes lamented:

“O the All-Knowing Bhagavā! In previous times we used to see the resplendent sight of the Bhagavā with the golden complexion, marked with the thirty-two marks of the Great Man, emitting the six-hued rays, and embellished by the eighty lesser marks of the Buddha. But now we are seeing only the golden relics that remind of the Bhagavā. O what a misfortune for us!”

When Brahmin Doṇa saw the princes in their grief and would not notice him, he snatched the right canine and hid it in his head gear. When the princes were in their stable senses, he took eight-equal measures of the relics in a basket and distributed them, each sharing two aḷhaka measures, for the whole amount of the relics measured sixteen aḷhakas.

Even while Brahmin Doṇa was distributing the relics, Sakka was watching. “Where is the right canine of the Buddha now, that of the Bhagavā, the expounder of the Four Truths that expelled all doubts in the minds of devas and humans? Who has got it?” He scanned the scene and he saw the right canine hidden in the head-gear of Brahmin Doṇa. He thought: “This canine of the Buddha, such a cherished relic. I shall acquire it? And so he took it, (a case of ‘the robber being robbed’) from Brahmin Doṇa and placed it reverentially in a golden basket (chalice) and took it to the Tāvatiṃsa Deva realm where he enshrined it in the Cūḷāmani Shrine.

After distributing the relics to the eight claimants, Brahmin Doṇa felt with his hand to reassure himself about the hidden relic in his head-gear but, alas! it was no longer there. But since he had stolen it for himself, he dared not ask anybody about it. If he were to claim his share now, the princes would say: “Master, you distributed the relics yourself. Why did you not think of yourself to get a share for yourself?” So he consoled himself with the thought: “The basket-measure used in dividing up the relics has become sacrosanct. I shall be content with obtaining it. I shall put up a stupa enshrining it.”

So he said to the princes:

“O Sirs, let me keep the Aḷhaka-measure basket used in dividing the relics. I shall erect a stupa in its honour.”

The princes agreed and so Brahmin Doṇa got the Aḷhaka-measure basket used in the division of the relics.

The Mauriya Princes, The Late Comers to The Scene

The Mauriya Princes of Pippalivana also heard that the Buddha had passed away, and they also, like King Ajātasattu, sent an envoy (to Kusināra to demand their share of the relics) and also marched to Kusināra in full array of battle, with the four wings of their armed forces. They reached there late.

The Malla princes of Kusināra said to them: “There is no share of the Buddha’s relics remaining. All the claimants have divided the relics among themselves. Take the charred pieces of firewood from the site of cremation.” And the Mauriya princes had to take away the charred pieces of firewood from the site of cremation.

Building Relic-Stupas in Reverence

(1) King Ajātasattu of Magadha built a stupa at Rājagaha where he enshrined the relics of the Buddha in reverence.

(2) The Licchavī princes of Vesālī built a stupa at Vesālī where they enshrined the relics of the Buddha in reverence.

(3) The Sakyan princes of Kapilavatthu built a stupa at Kapilavatthu where they enshrined the relics of the Buddha in reverence.

(4) The Kābuli princes of Allakappa built a stupa at Allakappa where they enshrined the relics of the Buddha in reverence.

(5) The Koliya princes of Rāma village built a stupa at Rāma village where they enshrined the relics of the Buddha in reverence.

(6) The Brahmin of Veṭṭhadīpa built a stupa in his Veṭṭhadīpa country and enshrined the relics of the Buddha in reverence.

(7) The Malla princes of Pāvā built a stupa at Pāvā and enshrined the relics of the Buddha in reverence.

(8) The Malla princes of Kusināra built a stupa at Kusināra and enshrined the relics of the Bhagavā in reverence.

(9) Brahmin Doṇa built a stupa and enshrined the aḷhaka-measure basket in reverence.

(10) The Mauriya princes of Pippalivana built a stupa and enshrined the charred pieces of firewood from the site of cremation in reverence.

Thus there were eight stupas of the Buddha-relics, with the ninth one, a stupa of the measuring-basket, and the tenth a stupa of charcoal, altogether making ten stupas.

King Ajātasattu’s Stupa

(Its Erection and Other Connected Details)

Of the above ten stupas, we shall relate the events connected with the building of King Ajātasattu’s Stupa as told in the Commentary and Sub-Commentary on Mahā Vagga (Dīgha Nikāya).

King Ajātasattu carried home his share of the relics in great ceremony. He prepared the twenty-five yojana stretch of the journey between Kusināra and Rājagaha, a grand route of eight usabhas wide, which was levelled. He made elaborate arrangements similar to what the Malla princes did with their passage route for the relics between the Makutabandhana Shrine and the Council Hall. Besides doing honour to the relics in the various ways, he arranged for opening of stalls at various places all along the route for the crowds. The golden casket of relics was placed in a golden coffin which was carried in all pomp and honour, escorted by a big army of lancers.

Before the relics arrived in Rājagaha, King Ajātasattu ordered the people to assemble in a gathering of five hundred yojanas wide. The festivities, which started in Kusināra, continued all along the route under the escort of his big army. Wherever golden-coloured flower trees were in bloom, he placed the relics in the ring, surrounded by the army of lancers and made ceremonial offerings, which lasted for as long as the golden flowers were in bloom. Then the procession moved on from there. At every length of the ceremonial carriage, as it proceeded along, the procession halted to hold festivities and to make offerings, which lasted for seven days. The procession thus moved on at leisurely pace so that it lasted seven years, seven months and seven days to get to Rājagaha.

Believers in wrong views raised an outcry that King Ajātasattu held funeral ceremonies on the passing away of Samaṇa Gotama against the wishes of the people and that these festivities caused neglect of work by the people who had to suffer hardships. In denouncing thus, eighty-six thousand holders of wrong views were motivated by malevolent thoughts about the Triple Gem, as the result of which, they were reborn in the four miserable states.

The arahats then reviewed the situation. The prolonged festivities over the carriage of the relics was causing transgressions of the Triple Gem among the people which was indeed undesirable. So they thought of seeking the co-operation of the devas to speed up the King’s procession to Rājagaha. They requested Sakka, King of Devas: “O Sakka, think of some way to speed up the carriage of the relics to Rājagaha.”

Sakka replied: “Venerable Sir, there is no worldling who is as devoted to the Triple Gem as King Ajātasattu. He will not take my advice. But I can use other means. One possible way is to assume myself a terrifying appearance as Māra is wont to do, to cause terrible sounds to possess people, to cause people to sneeze, to cause people to lose appetite (also Māra’s pet devices). When I use these means, the Venerable ones should say to King Ajātasattu: ‘O King, the prolonged festivities over the carriage of the relics has angered the devas. Speed up the procession to Rājagaha.’ On your advice only would King Ajātasattu speed up his procession.”

And Sakka did his part as suggested, causing terror among the people.

The arahats then went to King Ajātasattu and said: “Great King, the prolonged festivities over the carriage of the relics has angered the devas. Speed up the procession to Rājagaha.” King Ajātasattu replied: “Venerable Sirs, I cannot fully satisfy myself in honouring the relics yet. However, I will follow your advice.” And so, he ordered his men to speed up the carriage of the relics to Rājagaha. This order was given on the day when seven years and seven months had elapsed on the way to Rājagaha. Now in the next seven days the procession reached it’s destination.

King Ajātasattu erected a stupa in Rājagaha in honour of the relics which had arrived. Other kings and brahmins who received their share of the relics or the measuring basket or charred firewood also put up stupas in honour of the relics, according to their means, in their own cities. These facts are recorded under the title “The Honouring of the Relics by Raising Stupas” which states: “King Ajātasattu of Magadha raised a stupa in Rājagaha in honour of the relics of the Buddha”, which were as recited at the Second and Third Councils.

Venerable Mahā Kassapa and King Ajātasattu co-operated in Building A Secret Relic Depository

After the various king and brahmins had erected their respective stupas at their own places where the Buddha-relics were enshrined, the Venerable Mahā Kassapa by his special power of seeing into the future, saw:—

(1) that these stupas were liable to be pilfered by holders of wrong views: and,

(2) that if a secret depository were to be built these relics would be discovered by King Asoka who should cause the spread of the relics over the whole of the Southern Island Continent, to the great benefit of devas and humans.

So, he went to King Ajātasattu and said solemnly: “Great King, it would be highly advisable that a secret depository be built to safeguard the relics.”

“Very well, Venerable Sir,” said King Ajātasattu, “leave the matter of building a secret depository to me, but how should the relics in other places be collected?”

“Great King, the collection of the relics that are with the other kings and brahmins will be our responsibility, not yours.”

“Very well, Venerable Sir, let the Venerable ones collect the relics. I shall build the depository.”

Having reached this understanding, Venerable Mahā Kassapa went around to the recipients of the relics, and explained to them his vision; and was able to collect the relics, leaving only an appropriate quantity of them for private homage at the various homes of the recipients. All the relics collected were brought to Rājagaha.

The relics at Rāma village was an exception. There, the nāgas were guarding the relics and were therefore secure against pilferers. The Venerable Mahā Kassapa foresaw that, at a later time the relics of Rāma village would be enshrined when the Mahācetiya was erected at Mahāvihāra Monastery in Sihaladipa (Sri Laṅkā). So that relics from that place were not among the relics collected and brought to Rājagaha. There, at a site to the north east of the city, the Venerable Mahā Kassapa made a solemn wish: “May the ground at this site be flawless and clean. If there be any rocks let them disappear now. Let no water arise here.”

King Ajātasattu then ordered earth digging work at that site. The earth dug up there were made into bricks. Then he built eighty stupas in honour of the eighty senior disciples. When asked what the project was. the king replied that it was the building project of stupas in honour of the eighty senior disciples. Nobody was allowed to know that the Buddharelics were underneath.

The Enshrining of The Relics in Series of Caskets

At the depth of eighty cubits, a copper platform was laid out, over which a copper chamber the size of a (standard) stupa was built. Then a series of eight sets of containers of various sizes beginning from golden sandalwood caskets and eight sets of stupas of golden sandalwood were made ready, each to be encased in another by turn in the following order: The relics of the Buddha were first put into a casket made of golden sandalwood. Then this was encased in a second casket of the same material. Then this was encased in a third casket of the same material. In this manner, eight casket of golden sandalwood encased in one another in turn formed one casket of eight layers of golden sandalwood.

This eight-layered casket of golden sandalwood was enshrined in the series of eight stupas made of golden sandalwood, each stupa being encased in another in turn so that a stupa of eight layers of golden sandalwood was formed.

Likewise, this stupa of golden sandalwood was encased in a series of eight ivory caskets which formed one casket of eight layers of ivory caskets. This eight-layered ivory casket was enshrined in a series of eight ivory stupas, each being encased in another in turn, so that a stupa of eight layers of ivory stupas was formed.

Likewise, this ivory stupa was encased in a series of eight caskets wrought with seven gems, which formed one casket of eight layers of caskets of seven gems. This eight-layered casket of seven gems was enshrined in a series of eight stupas wrought with seven gems, each being encased in another in turn so that a stupa of eight layers of stupas of seven gems was formed.

Likewise, this stupa of seven gems was encased in a series of eight silver caskets which formed one casket of eight layers of silver caskets. This eight-layered silver casket was enshrined in a series of eight silver stupas, each being encased in another in turn so that a stupa of eight layers of silver stupas was formed.

Likewise, this silver stupa was encased in a series of eight emerald caskets which formed one casket of eight layers of emerald caskets. This eight-layered emerald casket was enshrined in a series of eight emerald stupas, each being encased in another in turn so that a stupa of eight layers of emerald stupas was formed.

Likewise, this emerald stupa was encased in a series of ruby caskets which formed one casket of eight layers of ruby caskets. This eight layered ruby casket was enshrined in a series of eight-ruby stupas, each being encased in another in turn so that a stupa of eight layers of ruby stupas was formed.

Likewise, this ruby stupa was encased in a series of cat’s-eye caskets which formed one casket of eight layers of cat’s-eye caskets. This eight layered cat’s-eye casket was enshrined in a series of eight cat’s-eye stupas, each being encased in another in turn so that a stupa of eight layers of cat’s-eye stupas was formed.

Likewise, this cat’s-eye stupa was encased in a series of glass caskets which formed one casket of eight-layers of glass caskets. This eight layered glass casket was enshrined in a series of eight glass stupas, each being encased in another in turn so that a stupa of eight layers of glass stupas was formed.

Thus systematically encased in turn, the outermost glass stupa had the size of the Thūpāsāma Cetīya in Sri Laṅkā. The glass stupa was enshrined in a stupa set with seven gems. This again was sheltered inside in a golden stupa, which was again sheltered inside a silver stupa, and finally sheltered inside a copper stupa. Inside the copper stupa, seven jewels were strewn about as sand flooring above which thousand of flowers grown on land were scattered. Golden statuettes depicting the five hundred and fifty Jātaka stories, the eighty senior disciples, King Suddhodāna, father of Buddha Gotama, Queen Māyā Devī, mother of Buddha Gotama, the seven remarkable birth-mates that were born or appeared at the birth of Buddha Gotama to-be, etc. were placed there. Five hundred golden pots and five hundred silvers pots filled with water, five hundred golden streamers, five hundred golden lamps, five hundred silver lamps fitted with wicks of white cloth filled with scented oil, were also set up inside.

Then the Venerable Mahā Kassapa made a solemn wish: “May the flowers remain fresh, may the scents retain their fragrance, may the lighted lamps remain aglow.”

On a golden sheet, he had the following inscription etched out and scaled:

“At some future date a prince named Piyadāsa will be enthroned as a righteous king by the name of Asoka. That King Asoka will spread these relics through the Southern Island Continent, Jambudipa.”

After having carried out all forms of doing honour to the relics, King Ajātasattu close all entrances to the inner shrine wrought with seven jewels, the same was done to the golden shrine and the silver shrine that successively housed the inner shrine. He locked up the outermost shrine made of copper.

Against the steel pad-lock he placed a big piece of ruby accompanied by an inscription that read:

“Let some needy king of some future date utilise this ruby to meet the expenses of doing honour to the relics.”

Then Sakka, King of Devas, said to Visukamma: “My good Visukamma, King Ajātasattu had done his best for the security and preservation of the relics. You now see to the security of the depository.”

Visukamma went to the relic depository and set up a complex mechanism which emitted searing heat and which presented an awful sight with interconnected moving parts. The moving parts were of steel blades shining like grass which turned at the speed of whirlwinds and which were held by wooden statues of demons which guarded on all sides. All these complex set of rotating blades had only a single key-switch. Having thus made the relic depository secure, Visukamma returned to his celestial abode.

King Ajātasattu further put up stone walls around the depository as was usually erected in the construction of a masonry monastery. Atop the walls, he covered the whole area with a rock platform which was covered up with earth. The earth was made into an even surface upon which a stone stupa was erected.

After making those elaborate arrangements for the relic depository, the Venerable Mahā

Kassapa, living to the end of the span of life destined for him, passed away. King Ajātasattu also was dead and gone to his next existence according to his kamma. People of those times also are dead and gone. Alas! all conditioned phenomena of mind and matter are of such impermanent nature, such unstable nature, such woeful nature.

King Asoka built Stupas at Widely Different Places

After more than two hundred years from the year of the passing away of the Buddha, a prince named Piyadāsa was enthroned as King Asoka. He excavated the relics of the Buddha which was kept in the depository by the Venerable Mahā Kassapa and erected (many) stupas all over the Southern Island Continent, Jambudipa. This story is related below:-

King Asoka became a great devotee of the Buddha through the help and assistance of Sāmaṇera Nigrodha. His remarkable devotion to the Buddha and His Teaching found expression in eighty-four thousand monasteries. After building them he said to the Sangha: “Venerable Sir, I have built eighty-four thousand monasteries, where can I find the relics?”

The Venerable ones said: “Great King, we have heard about a relic depository built by the Venerable Mahā Kassapa and King Ajātasattu. But we do not know its exact location.”

King Asoka first searched for the relics in Rājagaha. In the hope of finding the relics, he pulled down the original stupa built by King Ajātasattu but failed to find anything there. He restored the stupa to its original condition. Then be organized a company of four types of assembly, namely bhikkhus, bhikkhunīs, male lay disciples and male lay disciples, and went to Vesālī.

In Vesālī, he searched for the relics inside the original stupa built by the Licchavī princes after pulling it down but found none. He restored the stupa to its original condition and continued to do so in Kapilavatthu. He failed again there and proceeded to Rāma village.

The nāgas who had taken custody of the relics in Rāma village did not allow the stupa to be pulled down. (All the implements that were used in the operation broke up into pieces.)

After the unsuccessful attempt at Rāma village, King Asoka went to other places where the relics were known to have been enshrined. He went to the Allakappa province, Veṭṭhadīpa province, Pāvā, Kusināra, one by one, he pulled down the stupas at each place but finding no relics in any of them, he restored all those stupas into their original condition and so went back to Rājagaha again.

Back in Rājagaha, King Asoka held a meeting with the four types assemblies and asked: “Is there anyone who has heard where King Ajātasattu had deposited the relics?”

An elderly bhikkhu said: “Great King, the exact location of the depository is not known. But I remember how my father, an elderly bhikkhu, said to me: ‘Come Sāmaṇera, in such and such an overgrowth of thickets there lies a stone stupa. Let us go and pay our homage there! We made offerings of flowers there.’ My father said then: ‘Sāmaṇera, remember this place well.’ This all I know about it.”

(In this matter, some teachers say that as there were no bhikkhus present at the assembly who are possessed of psychic powers through jhāna they had to take note of what the elderly bhikkhu said. According to other teachers, however, there were bhikkhus possessed of psychic powers at that meeting but these bhikkhus were unwilling to win fame and acclaim by revealing what they knew by their special apperception, and they thought that just by taking the slim clue from what the elderly bhikkhu said, the King would be able to trace the treasure.)——Sub-Commentary

King Asoka Discovered The Sacred Relic Chamber

King Asoka was able to locate the spot. “This must be the place where King Ajātasattu deposited the relics,” he decided and ordered the excavations. Clearing the overgrowth of vegetation, they found the stone stupa, and when the stupa and the earth underneath were removed the rock platform was revealed. Then tearing away the bricks and mortar, the depository came to view. They saw in wonderment the seven jewels spread on the flooring, and the wheeling blades held in the hands of a formidable ring of demon statues.

King Asoka engaged necromancers to try to halt the protective mechanism but they could not solve the mystery of the whirling blades. Then King Asoka invoked the devas: “I intend to enshrine and honour these relics in the various monasteries numbering eighty-four thousand. May the devas do not cause hindrance to my sincere efforts!”

At that moment Sakka, King of Devas, was on his round of travels and saw the event. He said to Visukamma: “My good Visukamma, King Asoka is now inside the precinct of the relic depository, wishing to get the relics. You now go and remove the protective mechanism.” Then Visukamma took on the appearance of a young boy with five knots of hair. He went up to King Asoka with a bow in hand and said: “Great King, I shall remove those mechanical demons.” The King (gladly) said: “Go on, please, son!” Then Visukamma in the guise of a young boy sent a shaft aimed at the key spot in the mechanical device and all the demon statues fell into pieces.

Then King Asoka inspected the padlock at the entrance and saw the inscription on the gold plate which reads: “Let some needy king of some future date utilise the ruby to meet the expenses of doing honour to the relics.”

King Asoka was displeased with the inscription. “How dare anyone say of me as a ‘needy’ king!” he remarked. Then after repeated efforts, he removed the many obstacles placed at the entrance and got inside the relic depository.

He found the lamps lit some two hundred and eighteen years ago still alight. The brown lotus were as fresh as ever, and so were the bed of flowers strewn about the floor. The perfumes were as fragrant as freshly prepared.

King Asoka took hold of the gold plate on which the Venerable Mahā Kassapa had inscribed the words:

“At some future date, a prince named Piyadāsa will be enthroned as a righteous king by the name of Asoka. That King Asoka will spread these relics throughout the southern Island Continent, Jambādīpa.”

He was exhilarated and cried out: “Friends! the Venerable Mahā Kassapa had rightly foreseen me!” And bending his left arm, he slapped it with his right hand thereby producing loud clapping sounds.

King Asoka then removed much of the relics, leaving only an appropriate amount in the depository for local worshippers. He closed all entrances to the depository carefully as previously done, and restored the whole edifice to its original condition. He rebuilt a new stone stupa about it. Then he enshrined the relics inside the eight-four thousand monasteries that he donated.

Footnotes and references:

[1]:

Aḷhaka: A measure of capacity for grains.